THE PEOPLES PLEA FOR THE EXERCISE of Prophesie Against Master JOHN YATES his MONOPOLIE By IOHN ROBINSON 1. COR. 14. 1. Follow after Charity and desire spirituall gifts but rather that yee may prophesy RICHT RIGHT Printed in the year 1641. COR VNVM VIA VNA TO MY CHRISTIAN FRINDS IN NORWICH and thereabouts Grace and salvation from the God and giver thereof THat loving and thankfull remembrance in which I alwaies have you my Christian friends provoketh me as continually to commend unto God your welfare so to reioyce greatly when I vnderstand thereof and specially that your soules doe prosper And as the prosperity of the soule is principally furthered by the zealous preaching of the Gospell so hath it been matter of vnfained reioycing vnto me to heare â—ow God hath of late stirred up amongst you divers â—nstruments whose zealous indeauours he hath vsed â—hat way and covering in mercy what is euill of ignorance and infirmity on their parts I hope iâ— their enterance and ministrations doth blesse what â— of himselfe to the good of his chosen But as it falleth out in nature that the pure waters draw of the tainture of the soyl through which they run sâ— with you it seemes the pure truths of the Gospel have suffered by some too great mixture with sundrâ— Popish errours about the Church and ministerie iâ— and by which they are Propounded and this morâ— especially by M. Yátâ—s a man of good gifts iâ— himselfe and note amongst you pleading the causâ— of the whore of Babylon the Church of Rome a Christs wife and of Antichrists clergie as of Christ ministery And as this clergies exaltation is not little furthered by usurpation on the peoples liberty which it swalloweth vp and thereby swelleth above proportion so in all his pleading for the one he dotâ— necessarily implead the other and as in other thingâ— so specially in the exercise of Prophesie or teachinâ— in the Church by an ordinary gift in which every onâ— that is able bringeth his shot in due time and ordeâ— for a joynt feast of that heavenly repast the word oâ— God The argument in his writing sent untâ— mee by W. E. with his consent and that before the Majestrate I haue set downe word for word and answered and therewith confirmed what I have In tâ—â— Iustification of Separation published in justification of this exercise against his exceptions and answers which being scattered here and there in his large discourse and divers of them divers times repeated I haue collected contracted and set in orderly opposition to their contrary Arguments and that without any the least wrong to my knowledg unto him or his cause as hauing left out nothing in his writing which might seeme to bring aduantage to his purpose Now if any shall aske me why I haue not rather answered M. Hall his large and learned volume against me and the generall cause which I professe My reasons are first because it is a large volume so full farced by him as it seemes he might prevent further answer Secondly his Treatise is as much and more imediatly against the Reformists and their cause in the maine as against us and ours Thirdly the truth requireth not that persons but things be answered in my defence against Master Bernard Lastly I doe put as great difference between him and M. Yates as between a word-wise Orator both laboring more and being better able to feed his Reader with the leaues of words and flowers of Rhetorick then with the fruits of knowledge as also striuing rather to oppresse the person of his adversary with false and proud reproches then to convince his Tenet by sound Arguments and between a man sincerely zelous for the truth and by his simple and solid dealing by the Scriptures as M. Yates doth giving testimony of his vnfained loue thereof which truth my prayer to God is that he with my selfe and all other so seeking it may find and therein accord in all things And for you my Christian frends towards whome for your persons I am minded even as when I lived with you be you admonished by me which I also intreat at the hands of the Lord on your behalf that you carefully beware lest in any thing you fall from your stedfastnesse but on the contrary grow in grace and in the knowledge and obedience of the Lord Iesus in his whole revealed will And let me the more earnestly exhort you herevnto by how much the contrary evill is the more dangerous and common A man may fall forward and in so doing endanger his hands and face but in falling backward the danger is farre greater as wee see in old Eli of whom wee read that he fell backward and his necke brake and he died 1 Sam. 4. 18. And how common a thing is it for men amongst you and the whole land thorow in their declining age to decline in grace wofull experience teacheth there being few old disciples to be found who in their age do hold the same temper of zeale and goodnesse which they had vpon them in their younger times this being one maine reason thereof that the meanes amongst you are farre more for convertion then preservation and for birth then nourishment Whereas they by the Lords gracious dispensation in the orderly state of things who are Planted in the house of the Lord in the Courte of our God shall flourish yea shall sprout in old age â—â—d are fat and greene to shew that the Lord is just and with him is none vnrighteousnesse Psalm 92. Of this grace he who is the Authour and finisher of our faith make both you and vs partakers alwayes Amen Iohn Robinson AN ANSWER TO THE Arguments Laid downe by M. Iohn Yates Preacher in Norwich to proue ordinary Prophesie in publick out of office vnlawfull Answered by Iohn Robinson ARG. I. M. I. Yates FROM the Commission of Christ Ioh. 20. v. 22. 23. all Prophesie in publick is to remitt and retain sins and Christ grants this power to none but such as he sends v. 21. and ordains there vnto v. 22. But men out of office are neither sent nor ordained thereunto therefore in publick ought not to meddle with the power of the keyes I know the exception will be this that many out of office haue prophesied the Scripture approving it I answer An ordinary rule is neuer infringed by an extraordinary example but ever by an ordinary To marry my sister is incest yet in Cain it was no incest because the example was extrordinary I may not steale and yet it was lawfull for the Iews to rob the Egiptians because that was Gods extraordinary permission extraordinary exsamples as they make no rules so they breake none but ordinary examples must euer follow the rule and if they doe not they breake it Christ therefore laying down a perpetuall rule of binding and losing to all such as are sent and ordained either by himselfe immediatly or by such as he shall point thereonto it must
man as that he thereby be inabled extraordinaâ—ly to prophesie make him an extraordinary proâ—het why should not by due proportion such a â—ift of the Spirit given by the Lord to a man as by which he is inabled to prophesie ordinarily serue alâ—â— to make him an ordinary Prophet and so by conâ—â—quence if there be amongst us any though out of â—ffice so enabled to prophesie or preach what hinâ—reth them from being Prophets euen of the Lords own making by his spirits gift and worke upoâ— their study and â—ndeauours And if they be Prâ—phets then may they Prophesie which Moses also â— that place insinuates for in wishing that they weâ— all Prophets he wisheth as wel the use as the posseâ—sion of the gift M. Yates may see a very learned maâ—Io Wolphius in his comment upon 2. Kin. 23. shewing by this place the libertie of priuate Christianâ— that are able to speak and teach not onely in ordinary congregations but even in most solemn Councelâ— The next place is 2 Chron. 17. 7. where Kinâ—â—â—hosaphat sent his Princes to teach in the Cities of Iâ—dâ—â—â— and with them the Levites c. M. Yates accounts it a monstrous conceite that the princes should be publique teachers which saith he werâ— onely by theyr presence and authority to back the Leuitesâ— adding that the traslation is mended by Iunius anâ— Tremelius c. but if the Iewes heard him professing the knowledge of Moses and the Prophets to speak so they would marvaile at his ignoranceâ— of a thing so frequent and evident in their writings with whom it is and euer hath been a receaued truth that any of their wise men as they after the Scriptures math. 23. 34. 1. Cor. 1. 20. Iâ—â— 18-18 call them may and ought to teach in theyr synagogues without respect had to office neither doth the translation of Iunius and Tremelius by any necessity make for him neither can it be set against me without violence to the originall from the simplicity â—here of they do with due reverence unto them be spoken seeme vnto mee some thing to turne aâ—â—e in the 8 ver. Pagnine the 70 Interpreters Ieromâ—d all our English Bibles carry it directly to our â—se And if the conceit be monstrous that these princes â—eached publikely it is not bred onely in my braine â—e uery same scripture having been alledged very â—â—ely by the publick Professour in the Vniversitie â—Leyden in a solemne assembly as expresly proving â— lawfull for others then ministers to teach publickâ— And because much weight lieth upon this ground â—hich yet hee thinketh very sandyâ— and light I will â—ake it cleare to all indifferent mens indgments that â—ese Princes and so others in Israell and Iudah â—â—ough no Levites nor Church officers might lawâ—â—lly teach and preach publickly in the Temple â—ynagogues and Cities First then all Princes Magistrates Indges â—d Governours were bound to open expound and â—ply the Laws by which they governed according â— the severall occasions offred otherwise they ruled â— tyranny appetite which laws for al administraâ—ons even of the common wealth were onely the written word of God wherupon I conclude that if â— open expound and apply the word of God be to â—reach and teach they then had not onely power â—ut charge so to doo 2 It may appeare what these Princes of Iekosapâ— partaking of his power were to do in this cause which he himselfe and other godly kings haue doâ— the sum of his most pithy sermon we haue recordâ— 2 Chron. 19. unto the Iudges vers. 6. 7. and unto â— Levites vers. 9. 10. 11. as also his divine prayer â— to God in the publike Congregation chap 20. 5. c. Likewise the excellent sermon of King Heâ— kiah unto the Priestes and Levites in the very Teâ—ple 2. Chron. 29. 4. 5. c. also of Nâ—hâ—miaâ— with â—thers teaching the people the Law of the Lord Neh. 10 the Kings and Princes being as shepherds feed the people as by Goverment so by instructiâ— in the Law of their God Defend wee downe lowâ— to the time of Christ and we shall see this matâ— put out of al question Do we not read every wheâ— how that the Scribs Pharisees and Lawers did teaâ— publickly amongst the Iewes of whom yet maâ— were no Levites or Church officers but indifferenâ— of any tribe Phil. 3. 5. And if it were not the receâ—ved order in Israel of old for men out of office â— speake and teach in publick how was Iesus the â—â— of Mary admited to dispute in the Temple with â— Doctors Luk. 2. 46. and to teach â—nd preach in the Synagogues so commonly as he did Mat. 9 35. Luk. 16. 17. and how were Paul and Barnabas sitting dowâ— in the Sinagogues sent unto after the lecture of the Lâ—â—y the ruler that if they had any word of exhortation 〈…〉 people they should say on Act. 13. 14. 15. But if any man shall answer that these were exâ—ordinary persons and so taught by an extraordinaâ— gift he speakes the truth but to no purpose For â—at was that to the order receiued in the Temple â—d Synagogues and to the Rulers thereof who did â—t beleeve in Christ nor acknowledge either his his Apostles authority but onely admitted them to the use of their gift as they would haue done â—d did ordinarily any other men able to teach as also â— rulers of the Synagogues of the Iews do at this â—y The third place is mistaken by the printer in oâ—itting onely one prick which was corrected in any Coppies and might easily haue been obserued â—â— the Reader For Ier 50. 45. it should be Ier. 50 â— 5. M. Yates therefore upon this Scripture refutes â—s owe guesse and not my proofe The fourth place is Math. 10. 1. 5. 6. where â—hrist calling unto him his 12 Disciples sends them to â—each the Kingdom of heauen to the lost sheep of Israel His answer is that the 12 Apostles were called into ofâ—ce and had their calling from the first election of Christ â—ut had a further confirmation after greater measure â— Gods Spirit to lead them into al truth as a Iustice of â—ace may be put into office and yet receiue a further â—onâ—rmation yea and greater meanes to performe his plâ—â—â— â— affirme on the other side and shal evidently 〈…〉 it God assisting mee that these 12 were not actâ— possessed of their Apostleship till after Christs surrection but were onely Apostles elect as you him the Major elect who hath not the office of â—jor committed to him of a good space after Neiâ— am I herein of the mind with the Papists to put Yates out of feare that Peter was not in office â— Christ gave him charge to feed his sheep Joh. 21 whâ— yet I am peâ—swaded never Papist held of his Apoâ—ship but of his primicy and universall headshâ— or Bishoprick but of the same mind whereof hâ— selfe is in his first argument to wit that his comâ—sion Apostolick was actually conferred upon â— ioyntly
good stewards of the manifold grace of God if any man speake let him speake as the oracles of God if any maâ— minister let him doe it as of the ability which God giueth that God in all things may be glorified c. This saith M. Yates is little to the purpose onely thus much would the Apostle perswade that wee ought to be harberous one of another and that without grudging because all that we haue is giuen us of God who hath left us not as ingrossers of his benifits but as good disposers to his glory and our brothers good He that veiweth the place with out prejudice cannot but see that the Apostle would perswade more then so much and that M. Yates doth injuriously enclose the Apostles words ver. 10. to verse 9. which though they lie in common to both yet belong much more to the verse following v. 9. He exhorteth to hospitality and v. 10. riseth from that particular to the more general use of al gifts or graces so v. 11. brings for example two specialties 1. the gift of prophesie in speaking 2. the ministering of the ability which God giueth bodily or otherwise in the Church neither can the Apostles meaning without extream violence bee restrained to ver. 9. which speakes onely of hospitality which is but the use or ministering of that one gift or grace of liberality He saith in the tenth verse As euery man hath receiued the gift that is as one hath receiued this gift another that and every one some so minister the same one to another that is so let every such person mutually in the bond of â—ove as ver. 8. communicate his gift as good disposers â—f the manifold grace of God that is knowing that â—very one what gift soever he hath received â—s but as the Lords Steward therein Is Liberalityâ—lone a manifold grace and Hospiâ—aliâ—y alone the miâ—â—stering of a manifold grace of God To the ministeâ—ing of a manifold grace the Apostle perswades and therefore not onely that wee ought to be harborous one to another which is but the ministering of one grace Two other Scriptures from the Reuâ—laâ—ion follow The former is cha. 11. v. 3. I will giue to my two witnesses and they shal prophesie a thousand two hundred sixty dayes clothed in sackcloth this is meant saith M. Yâ—tes of the 2 Testaments and the instruments that God should raise up to use as faithfull witnesses against Antichris but what is this for an ordinary gift of prophesie Surely in this there is some extraordinary thing because it is said God will giue power that is giue them life againe for Antichrist â—â—â— kâ—ll these witnesses when he stopped the current of the Holy word of God and shut the mouthes of the ministers c. His exposition I will not deny nor need to feare saue as with great partiallity on the clergies part he make the ministers of the word of God that iâ— men in office the only faithful witnesses against ancichrist wheras the contrary is most true and that in Antichrists reign no church officer as an officer witnessed against him but all for him as both hauing their authority by him and binding themselues to submit their 〈…〉 trine to his censure The persons indeed that were also officers euen Masse-preist Monkes and Friers witnessed some of them against him but so did not their offices or they in respect of them which is all one but rather with him as aduantaging his state and Hierarchy Something extraordinary I doe with him acknowledg to haue been in them in respect of the order then preuailing and of the bondage spirituall under which all both things and persons were as also of the degree of theire ordinary both gifts and graces to put them forth in seruice of the truth but that these witnesses against Antichrist had any extra ordinary or miraculous gift of prophesie which he insinuateth and must affirme if he will draw them from our part is meerly imagined both against experience their own plea But for the opeÌ„ing of this place I referre the reader to our learned Countryman M. Brightman where he shall find affirmed and proued that these two prophets were the holy Scriptures and Assemblies of the faithfull The other scripture is Reu. 14. 6 where the Angell flieth in the midst of heaven hauing the euerlasting Gospell to preach unto them that dwell on the earth and to euery nation and kindred and tongue and people By heauen saith M. Yates is to be understood the uisible Church and by the Angell the learned men that God hath euer raised up in the midst of popery to carry the blessed word of God in the midst of heauen that is raised from the earthly curruption of Antichrist but not as yet aâ— the height of purity c. As I doe not conceive of any such mistery in these words flying in the midest of heauen but onely that these Angells should roundly and clearly specially in respect of former times publish the Gospell farr and neer as is the flying of a bird in the airy heauen or firmament speedy and euident so that signified I assent to his exposition as being also no way preindiciall but much aduantageable to my purpose For if those learned and Angell-like men were to publish the gospell in the midest of popery and that neither by an extraordinary or miraculous gift nor by uertue of their office then is publick prophesying out of office by an ordinary gift approuable The first part I hope he will easily grant if not let him name the man miraculously inspired in the midst of popery For the latter the office it self or function was no ministery of Christs appointment as being the office of a Frier Monke or Masse-priest so their power to administer it was from or by the popâ— as vniuersall Bishop that is as Antichrist in respect then of the Gospell which they had preached and of their gifts graces personal by which they wer both enabled prouoked there nÌ„to they were Angels of God but in regard of there office and power Ecclesiasticall and Hierarchicall Angels of Antichrist Besides that when they gaue their clearest testamony against Antichrist they were for the most part all excommunicated out of the Church of Rome and so being no members could not be officers of any Church Whereupon I conclude that the witnesse which they gaâ—e to the truth was but personall and not ministeriall so far forth as it was of God or by him approued And thus it appeareth how in the quoting of those scriptures we haue not offred abuse to Gods word as he abuseth vs but haue with good conscience as in the sight of God noted them as seruing to proue lawfull publique prophesie by an ordinary gift out of office Lastly 1. Cor. 14. comes into handling with the proofs thence taken which what weight they haue shall appeare after rehersall of some more generall considerations promised in my booke in the same place for
smother one truth under another For albeit the women of Corinâ—th were become so mannish as that they would prophesiâ— uncovered and withovt their veile the ensigne oâ— their subiection yet doth not the Apostle meddle at all with that malady in this place but in the 11. cha. of the Epistle as himselfe noteth Here and in Tim. he simply forbids the thing there the manner of doing it Likewise for their being as forward to speake as their husbands and in their preâ—ence it may be true in part and in some But what then Doth the Apostle in these places onely forbid their speaking uncouered and permit them to teach so it be veiled or forbids he onely their being as forward as their husbands but gives them leaue to speake in the Church so it be with good manners after their husboÌ„ds which his answer insinuates Or is it not evideÌ„t to all that will not shut their eyes that he simply that severely inhibits them all speaking whatsoever in this exercise Are not the words plain enough Let the women keep silence in the Church for it is not permitted to them to speake but to be under obedience as the Law sayth And againe It is a shame for them to speak in the Church And in 1. Tim Let the women learne in silence with all subiection And I suffer not a woman to teach nor to usurpe authority ouer the man but to be in subjection For Adam was first formed c. Do not and every one of the Reasons binde women to all â—eace and deepe silence in the Church yea to such â—d so absolute as that they may not so much as aske question for learning any thing themselues ver. 35. â—uch lesse teach others any thing I therefore conâ—ude this as a most certain and undeniable truth â—â—at the Apostle speakes here of such a gift and exâ—rcise as women are simply forbidden to use in the â—hurch and therefore not of an extraordinary gift â—r exercise which they might use lawfully and did â—oth before and a long time after the writing of this â—pistle His last answer now comes in consideration which â—s that the consiquence is ill women are forbidden and â—herefore men are permitted to prophesie in the Church by â—n ordinary gift If the consiquence seem not good why doth he so strugle as before otherwise to make an escape froÌ„â—he Argument let us coÌ„sider of the force of it which appeareth to me irresistable in these 3. things First the Apostle in and for this worke opposeth the men to the women sex to sex and so in prohibiting women he permits men When the H. Ghost opposing faith and works in the cause of iustification denies that we are iustified by works is not then the consequence good that therefore we are iustified by faith where he opposeth beleevers and vnbeleevers in the â—â—se of Saluation and teacheth that beleevers shall be saued doth he not teach consequently that vnbeleevers shall perish if consequences be not goodâ—â— must confesse my selfe farre to seeke both in Logiâ—â— and Divinity Secondly the reasons of the prohibition of womâ—â— proue the consiquence which are all such as prefeâ—â— the men before the women and subiect the women to the men in the Church and in this very work of prophesie of which he treateth But now if in prohibiting women he gaue not liberty unto men where were the prerogatiue of men aboue women which is the onely ground upon which he buildeth his prohibition Thirdly where verse 34. 35. It is not permitted for women to speak but if they will learn any thing to ask then husbands at home if their husbands might not speake neither nor any more then they what reason can be rendred of the Apostle so speaking Lastly M. Yates in denying this consequence sheweth that so he might deny something he tooke no great heed what it were The Apostle in this whole Chap takes order for some to prophesie and debarring women therefrom either admits men to the use of that liberty or els we must haue some third kinde of persons thought of which are neither male nor female My fourth Argument is from verse 29 and 32. Lâ—â— the prophets speake â—wo or three and let the rest iudgâ— â—nd the spirit of the prophets are subiect to the prophets â—hence I affirm that the Apostle speaks not of exâ—raordinary prophets or prophesying since they in â—heir Doctrine could not erre and so were not subâ—ect to any such iudgment or censure of others He â—nswereth roundly though briefly in this place that â—hese prophets were not infallibly assisted and more largâ—y in another place that such prophets as haue an inâ—allible assistance are noâ— subiect to this Rule but others â—hat had but as the Apostle sayd Rom. 12. 6. meaner â—ifts were to be examined according to the pâ—oportion of â—aith so that extraordinary prophets might mix some of â—heir own with the extraordinary gifts of Gods spirit â—hich was to be censured by such as had a greater meaâ—ure for none are to thinke that all that haâ— thâ—se extraordinary gifts were free from errour in their veâ—y doctrine We see the strange gift of tongues was abused and so â—ight the rest be That one extraordinary Prophet had a greater meaâ—ure and proportion of gifts then another I acknowâ—edge but that any one of them could erre in doctrin or was not infallibly assisted therein by the spirit â— deny as a most pernicious errour weaking the foundation of faith and truth of the word of God neither hath Master Yates so much as enterprised an answer unto the Scriptures brought by me to proue the contrary which were Ephesians 2. 20. where the Ephesians as the houshold or Church of God are said to be built upon the foundation of the Apostles and Prophets c. chap. 3. 5. where he speaks of â—mistery of Christ which in other ages was not mâ— known unto the sonnes of men as it is now revealed uâ— his holy Apostles and Prophets by the spirit When it apeares that the Church is as well built upon tâ—â— foundation of the prophets to wit extraordinarâ— which then were for of them he speaketh as upâ—â— the doctrine of the Apostles and they as infalliblâ— euen for the very foundation inspired by the Holâ— Ghost as the other So that if the Prophets coâ—â— erre in doctrine then the Apostles if in doctrinâ— taught why not written and if one alone why nâ— more or all and if they might erre how know â—â— that they did not erre If he say the meaner in gift might erre but not the greater first the same folloâ—eth also touching the Apostles how much more touching the Prophets before Christ not comparible tâ— those after him why then may there not be errors in the writings especially of those meaner gifts as without doubt some were in comparison of the rest what whether this wind will bring who seeth not Moreover whereas wee propound such interpretations and doctrines as we
third Argument is from ver. 34. where the Apostle restrains women from prophesying or other â—peaking in the Church with authority as also 1. Timâ— 11. 12. and in forbidding women giues liberty to â—ll men gifted accordingly opposing women to meÌ„â—ex to sex and not women to officers and againe in â—estraining women shewes his meaning to be of ordinary not extraordinary prophesying for women â—mmediately extraordinarily and miraculously inspiâ—ed might speake without restraint Exod. 15. 20. â—udg 4. 24. Luk. 2 36. Acts 2. 17 19. It is a pitteous thing to see how M. Yates intaggles himselfe about this Argument straining all the â—eyns of his wit if not of a more tender part his consciene to draw some face of answer upon it That which hath any shew of answer either in that place or any other throughout his tedious and perplexed discourse I will relat and refute confirming the Argument clearly as I am perswaded to any indifferent â—udgment His first answer or exception is that it is most absurd to imagine that the Corinth women did folloâ— their study and tooke ordinary paines to make sermons Secondly that extraordinary prophesie dâ—cease and that not all at once but first in women that the Apostle therefore especially aimes at them â— though to wit in their own iudgment the same measuâ— were still upon them as well as in former timeâ— when Christ that saues both man and women woulâ— extraordinarily manifest himselfe in both yet first aâ—ter a sufficent manifestation of his grace goodnesâ— he withdrew those extraordinay gifts from that sâ— then afterward from the other His third answâ— upon which he doth most insist is that the Aposâ— forbids two generall faults in the women the one that the would pray and prophesie uncouered 1. Cor. 11. â— imitating the Pythonisses and Sibelles of the Gentiâ— in laying aside their vaile and spreading their haire â—gainst decency and comlinesse the second that in the husbands presence they would be as ready to speake â— they and therefore the Apostle finding the women to abuse this gift prohibits the use of it whether simply or â— he cannot iudge Fourthly he admires by what Logâ— this will follow women are forbiden to prophesie therfore men haue liberty which sayes hee is an ill consâ—quence In his first Answer or rather exception he mâ— takes both the state of the question and also the â—ture of the ordinance The question is not of the study or ability of these women which yet I thinke was greater then he maketh account of but of their forwardnes to teach which was certainly too great And what consequence is this The Corinthian women were not sufficiently furnished to teach by an ordinary gift therefore they needed not to be restrained from teaching Nay therfore they needed much more such a bridle of restraint to be cast upon them especially considering their mannish bouldnesse and immodesty insinuated against them here by the Apostle in part but much more chap. 11. Neither for the second poynt are they that speak in the exercise of prophesie to make a sermon by an houreglasse as M. Yates gathers that were to abuse the time and wrong the gifts of others but briefly to speak a word of exhortation as God enableth that after the ministeriall teaching be ended as Act. 13. questions also about things deliuered and with them euen disputations as there is occasion being part or apurtenances of that exercise 1. Cor. 14. 35. Act. 17. 2. and 18. 4 For the Prophets gifts and abilities then as under the law a bullock or lamb that had any thing superfluous or lacking in his parts might yet be offered for a free-will offering but for a vow it was not to be accepted Lev. 22. 23. so in this exercise of Prophesie as in a free will offering according to the gift of God that which is lesse perfit and exact may farr better be accepted then if the same were presented in the Pastors vowed seruice and ministration For his second Answer As it is true that extraordinary prophesie did ceâ—se by degrees so is it not certaine but a meere presumption that it ceâ—sed first in women but most untrue it is that the Apostle there aims at all â—â— the ceasing of that gift in women Ecclesiasticall Histories worthy of credit in this kind doe certifie that the streame of the spirit was so far from being neare dry at this time as that it ranne a strong current wel nigh a hundred yeares after for all the extraordinary gifts thereof as for the casting out of Deuils foreseing and foretelling of things to câ—â—e healing the sicke raising of the dead of whâ—n dâ—uers so raised liued many yeares after witnesse amongst others Iraenaeus adv. Her lib. 2. c. 57. whom also for the same purpose Eus Hist. Eccl. l. 5. c. 7. alledgeth And euer or women Euident it is by the Scriptures that extraordinary Prophesie in a very plenteous manner by them that in the presents of men continued in the Church many years after Pauls writing of this Episte Philip the Evangelist had four daughters vergins which did prophesie Act. 2. 1. 9 and that in the presence of the Apostle Lo four extraordinary Prophetesses in one house and the daughters of one man so that â—itherto the conduit of the spirit of prophesie kept â—is course as well upon their daughters as sons Ioel 2. Act. 2. So Rev. 2. 20. we read how the woman Jesabel â—alling her selfe a prophetesse taught and by teaching â—â—duced the Lords servants in the Church of Thyaâ—yra â—n which place as the errors and evils of the person â—s condemned so is the former order of the Church manifested to be that women prophetesses extraordinary might teach Lastly the prohibition of women by the Apostle is perpetuall and not with respect to this or that time as it appeares by the reasons there of both in this place and in the Epistle to Timothy and such as equally belong to former times and latter and no more to the latter end then to the beginning or meddle time of the manifestation of the grace and goodnesse of Christ What can be more absurd then to say that these reasons The women must be under obedience 1. Cor 14. 34. not usurpe authority ouer the man but be in silence because Adam was first formed then Eve Anâ— Adam was not sedused but the women c. 1. Tim. 2. 12. 13 14. were not morrall and perpetuall Were not those reasons and grounds for womens silence in the Church without extraordinary dispensation by miraculous inspiration of as great force seuen yeares before as when Paul wrote this Epistle It is therefore most cleare that the Apostle aimes not at all at any ceasing of the gift of extraordinary prophesie now growing on but at the uniuersall and absolute restraint and prohibition of womens prophesying not extraordinary but ordinary In his third answer he dealeth worse then in any of the other in labouring to